No. 1452-B紫栢大師集序
莊生曰。卜梁倚。有聖人之才。無其道。吾有聖人之道。無其才。夫聖人矣。又何才與道之別。曰苟非其人。道不虗行。才者人也。予嘗披歷代祖圖於少室。其人無不魁傑有奇表。心竊異之。既而遇紫栢大師。見其旋尺之面。合圍之腰。坐若熊蹲。行如象步。士大夫得晉接者。不言而意已消。學徒瞻依者。未施棒喝而魂慮已慴。與向所見圖中諸宿。若或睹之。葢真其人哉。
神廟戊子己丑閒。大師駐錫吾地。與先正陸莊簡公。先師馮具區先生。深談不二。因築精舍。舍於棱嚴廢址。時灌莾極目。而大師說法如雲如雨。東南淨信。聞風趨向。施物填委。無何杞梓丹青。峩峩暉煥。不啻還舊觀而已。大師偕高足開公。創列規條。期為百世之守。江以南。海以北。諸剎不啻累百。而稱清規楚楚。遵蹈不踰尺寸者。必首棱嚴也。大師涉濤江。禮育王。躋雪棧。瞻峨嵋。躡冰壑。朝五頂。足跡徧天下。而後之京輦。以弘法故。示滅圜扉。所被顯晦大小鈍敏。諸機益廣。而語言亦益散落。其所說法。觸著信口所錄以示人。拈著信手絕組。絍蹊綫之迹。而波瀾橫溢。起沒自在。吞天沃日之勢。日澎湃於方幅之楮也。近代未見其儔。求之於古。妙喜幻住。庶或近之。金沙于潤甫大夫。赤心自行。混俗而扶大教。宛古淨名龐蘊之流。其於大師參領最深。契誼最篤。遇所攄撝。輒錄藏之。迨乎歸寂。聞有手筆落人家者。不遠千里。必力致之。二十年餘。裒然成大帙矣。近則謹書精刻。以寵同學。既而又幡然曰。大師生平所棲託注念。無如棱嚴。所發弘願。無如方冊法藏為第一事。剞劂之役。近在雙徑。去棱嚴不五六舍。是錄宜歸棱嚴。俾模印以行。稍取其直。以資刻藏。於大師寂光土中必所欣也。且弘法維人。棱嚴主者。白法師為大師克家之子。興廢舉墜。靡不殫力。是錄宜并入荷法擔中。乃以今上崇禎辛未嘉平月。舁板於堂。白法師受之。馳告於予。予曰。大夫之意良矣。嘗試與子爇一片檀。詣大師影堂相對。繙閱告語之意。必有浮於紙墨之上者。言誠可味。人誠可追也。是以吾貴其合。且也大師之言行。則於法得其綱骨。大師之願滿。令佛菩薩之言盡行。則於法徹其源底。不可謂非佛日崦嵫時。弩力魯陽之戈也。師與吾輩其必勉之。無負大夫無負大夫。 就李竹嬾居士李日華沐手撰書
In the years Wuzi and Jichou of the Shenmiao era, the Great Master resided in our land. He engaged in profound discussions on non-duality with the esteemed Lu Zhuangjian Gong and our late teacher, Master Feng Juqu. As a result, a retreat was built on the abandoned site of Lengyan Temple. At that time, the area was overgrown with wild vegetation, yet the Great Master expounded the Dharma like clouds and rain. Devotees from the southeast, hearing of his teachings, flocked to him, offering donations in abundance. Before long, the temple was restored with fine timber and vibrant colors, shining brilliantly—not merely returning to its former glory but surpassing it. Together with his eminent disciple, Master Kai, the Great Master established rules and regulations, intending them to be upheld for generations to come. Among the hundreds of temples south of the Yangtze River and north of the sea, Lengyan Temple became renowned for its clear and orderly discipline, strictly adhered to without deviation.
The Great Master journeyed across turbulent rivers to pay homage at Yuwang Temple, climbed snowy paths to gaze upon Mount Emei, traversed icy valleys to worship at Wutai Mountain, and traveled throughout the land. Later, he went to the capital to propagate the Dharma and ultimately passed away within the monastic walls. The benefits of his teachings, whether manifest or hidden, great or small, for the sharp or the dull-minded, spread widely, and his words became increasingly dispersed. His Dharma talks, recorded spontaneously by those who heard them, were shared with others. His teachings flowed freely, like waves rising and falling at will, with a momentum that could swallow the sky and bathe the sun, vividly captured on paper. In recent times, few have matched his stature; among the ancients, only figures like Miaoxi and Huanzhu might come close.
The official Yu Runfu of Jinsha, with a sincere heart and selfless conduct, supported the great teaching while blending into secular life, much like the ancient figures Jingming and Pangyun. He had the deepest connection and most profound affinity with the Great Master. Whenever he encountered the Master’s teachings, he would record and preserve them. After the Master’s passing, upon hearing that handwritten notes were in the possession of others, he would travel great distances to obtain them. Over more than twenty years, he amassed a substantial collection. Recently, he carefully transcribed and finely engraved these works to honor his fellow practitioners. Yet, he later reflected: "The Great Master’s lifelong dedication and aspirations were most deeply tied to Lengyan Temple, and his greatest vow was the compilation of the Dharma treasury in printed volumes. The engraving work is currently taking place at Shuangjing, not far from Lengyan Temple. These records should return to Lengyan, to be printed and distributed. The proceeds can support the engraving of the Dharma treasury, something the Great Master would surely rejoice in from his realm of tranquility."
Moreover, the propagation of the Dharma relies on people. The abbot of Lengyan Temple, Master Bai, as the Great Master’s spiritual heir, has spared no effort in restoring and upholding the temple. These records should also become part of the responsibility of carrying the Dharma forward. Thus, in the Jiaping month of the Xinyou year of the Chongzhen reign, the printing blocks were brought to the temple hall. Master Bai accepted them and promptly informed me. I said: "The intention of Official Yu is truly commendable. Let us light a stick of sandalwood incense, approach the Great Master’s portrait hall, and reflect on the meaning conveyed through these records. There is surely something beyond the ink and paper that speaks to us. His words are worthy of contemplation, and his example is worthy of emulation."
Therefore, I value this union of efforts. Moreover, the Great Master’s words and deeds capture the essence of the Dharma, and the fulfillment of his vows ensures that the teachings of the Buddhas and Bodhisattvas are fully propagated, reaching the very source of the Dharma. This can be seen as a vigorous effort to uphold the Buddha’s light even as the sun sets, like the legendary Lu Yang’s spear halting the sunset. We, as disciples, must strive diligently, living up to the expectations of Official Yu and honoring his dedication.
Respectfully written by the lay practitioner Li Zhulan, Li Rihua, with purified hands.